Tertullian

TERTULLIAN

ON PRAYER.

(BY THE REV. S. THELWALL.)

CHAP. I.--GENERAL INTRODUCTION.

The Spirit of God, and the Word of God, and the Reason of God--Word of
Reason, and Reason and Spirit of Word--Jesus Christ our Lord, namely, who is
both the one and the other,--has determined for us, the disciples of the New
Testament, a new form of prayer; for in this particular also it was needful that
new wine should be laid up in new skins, and a new breadth be sewn to a new
garment. Besides, whatever had been in bygone days, has either been quite
changed, as circumcision; or else supplemented, as the rest of the Law; or else
fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of
God has renewed all things from carnal unto spiritual, by superinducing the
Gospel, the obliterator of the whole ancient bygone system; in which our Lord
Jesus Christ has been approved as the Spirit of God, and the Word of God, and
the Reason of God: the Spirit, by which He was mighty; the Word, by which He
taught; the Reason, by which He came. So the prayer composed by Christ has been
composed of three parts. In speech, by which prayer is enunciated, in spirit, by
which alone it prevails, even John had taught his disciples to pray, but all
John's doings were laid as groundwork for Christ, until, when "He had increased
"--just as the same John used to fore-announce "that it was needful" that "He
should increase and himself decrease"--the whole work of the forerunner passed
over, together with his spirit itself, unto the Lord. Therefore, after what form
of words John taught to pray is not extant, because earthly things have given
place to heavenly. "He who is from the earth," says John, "speaketh earthly
things; and He who is here from the heavens speaketh those things which He hath
seen." And what is the Lord Christ's--as this method of praying is--that is not
heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first,
touching the precept of praying secretly, whereby He exacted man's faith, that
he should be confident that the sight and hearing of Almighty God are present
beneath roofs, and extend even into the secret place; and required modesty in
faith, that it should offer its religious homage to Him alone, whom it believed
to see and to hear everywhere. Further, since wisdom succeeded in the following
precept, let it in like manner appertain unto faith, and the modesty of faith,
that we think not that the Lord must be approached with a train of words, who,
we are certain, takes unsolicited foresight for His own. And yet that very
brevity--and let this make for the third grade of wisdom--is supported on the
substance of a great and blessed interpretation, and is as diffuse in meaning as
it is compressed in words. For it has embraced not only the special duties of
prayer, be it veneration of God or petition for man, but almost every discourse
of the Lord, every record of His Discipline; so that, in fact, in the Prayer is
comprised an epitome of the whole Gospel.

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CHAP. II.--THEFIRST CLAUSE.

The prayer begins with a testimony to God, and with the reward of faith, when
we say, "Our Father who art in the heavens;" for (in so saying), we at once pray
to God, and commend faith, whose reward this appellation is. It is written, "To
them who believed on Him He gave power to be called sons of God." However, our
Lord very frequently proclaimed God as a Father to us; nay, even gave a precept
"that we call no one on earth father, but the Father whom we have in the
heavens: and so, in thus praying, we are likewise obeying the precept. Happy
they who recognize their Father! This is the reproach that is brought against
Israel, to which the Spirit attests heaven and earth, saying, "I have begotten
sons, and they have not recognized me." Moreover, in saying "Father," we also
call Him "God." That appellation is one both of filial duty and of power. Again,
in the Father the Son is invoked; "for I," saith He, "and the Father are One."
Nor is even our mother the Church passed by, if, that is, in the Father and the
Son is recognized the mother, from whom arises the name both of Father and of
Son. In one general term, then, or word, we both honour God, together with His
own, and are mindful of the precept, and set a mark on such as have forgotten
their Father.

CHAP. III.--THE SECOND CLAUSE.

The name of "God the Father" had been published to none. Even Moses, who had
interrogated Him on that very point, had heard a different name. To us it has
been revealed in the Son, for the Son is now the Father's new name. "I am come,"
saith He, "in the Father's name;" and again, "Father, glorify Thy name;" and
more openly, "I have manifested Thy name to men." That name, therefore, we pray
may "be hallowed." Not that it is becoming for men to wish God well, as if there
were any other by whom He may be wished well, or as if He would suffer unless we
do so wish. Plainly, it is universally becoming for God to be blessed" in every
place and time, on account of the memory of His benefits ever due from every
man. But this petition also serves the turn of a blessing. Otherwise, when is
the name of God not "holy," and "hallowed"

through Himself, seeing that of Himself He sanctifies all others--He to whom
that surrounding circle of angels cease not to say, "Holy, holy, holy?" In like
wise, therefore, we too, candidates for angelhood, if we succeed in deserving
it, begin even here on earth to learn by heart that strain hereafter to be
raised unto God, and the function of future glory. So far, for the glory of God.
On the other hand, for our own petition, when we say, "Hallowed be Thy name," we
pray this; that it may be hallowed in us who are in Him, as well in all others
for whom the grace of God is still waiting; that we may obey this precept, too,
in "praying for all," even for our personal enemies. And therefore with
suspended utterance, not saying, "Hallowed be it in us, "we say,--"in all."

CHAP. IV.--THE THIRD CLAUSE.

According to this model, we subjoin, "Thy will be done in the heavens and on
the earth;" not that there is some power withstanding to prevent God's will
being done, and we pray for Him the successful achievement of His will; but we
pray for His will to be done in all. For, by figurative interpretation of flesh
and spirit, we are "heaven" and "earth;" albeit, even if it is to be understood
simply, still the sense of the petition is the same, that in us God's will be
done on earth, to make it possible, namely, for it to be done also in the
heavens. What, moreover, does God will, but that we should walk according to His
Discipline? We make petition, then, that He supply us with the substance of His
will, and the capacity to do it, that we may be saved both in the heavens and on
earth; because the sum of His will is the salvation of them whom He has adopted.
There is, too, that will of God which the Lord accomplished in preaching, in
working, in enduring: for if He Himself proclaimed that He did not His own, but
the Father's will, without doubt those things which He used to do were the
Father's will; unto which things, as unto exemplars, we are now provoked; to
preach, to work, to endure even 683

unto death. And we need the will of God, that we may be able to fulfil these
duties. Again, in saying, "Thy will be done," we are even wishing well to
ourselves, in so far that there is nothing of evil in the will of God; even if,
proportionably to each one's deserts, somewhat other is imposed on us. So by
this expression we premonish our own selves unto patience. The Lord also, when
He had wished to demonstrate to us, even in His own flesh, the flesh's
infirmity, by the reality of suffering, said, "Father, remove this Thy cup;" and
remembering Himself, added, "save that not my will, but Thine be done." Himself
was the Will and the Power of the Father: and yet, for the demonstration of the
patience which was due, He gave Himself up to the Father's Will.

CHAP. V.--THE FOURTH CLAUSE.

"Thy kingdom come" has also reference to that whereto "Thy will be done"
refers--in us, that is. For when does God not reign, in whose hand is the heart
of all kings? But whatever we wish for ourselves we augur for Him, and to Him we
attribute what from Him we expect. And so, if the manifestation of the Lord's
kingdom pertains unto the will of God and unto our anxious expectation, how do
some pray for some protraction of the age, when the kingdom of God, which we
pray may arrive, tends unto the consummation of the age? Our wish is, that our
reign be hastened, not our servitude protracted. Even if it had not been
prescribed in the Prayer that we should ask for the advent of the kingdom, we
should, unbidden, have sent forth that cry, hastening toward the realization of
our hope. The souls of the martyrs beneath the altar cry in jealousy unto the
Lord "How long, Lord, dost Thou not avenge our blood on the inhabitants of the
earth?" for, of course, their avenging is regulated by the end of the age. Nay,
Lord, Thy kingdom come with all speed,--the prayer of Christians the confusion
of the heathen, the exultation of angels, for the sake of which we suffer, nay,
rather, for the sake of which we pray!

CHAP. VI.--THE FIFTH CLAUSE.

But how gracefully has the Divine Wisdom arranged the order of the prayer; so
that after things heavenly--that is, after the "Name" of God, the "Will" of God,
and the "Kingdom" of God--it should give earthly necessities also room for a
petition! For the Lord had withal issued His edict, "Seek ye first the kingdom,
and then even these shall be added:" albeit we may rather understand, "Give us
this day our daily bread," spiritually. For Christ is our Bread; because Christ
is Life, and bread is life. "I am," saith He, "the Bread of Life;"and, a little
above, "The Bread is the Word of the living God, who came down from the
heavens." Then we find, too, that His body is reckoned in bread: "This is my
body.'' And so, in petitioning for "daily bread," we ask for perpetuity in
Christ, and indivisibility from His body. But, because that word is admissible
in a carnal sense too, it cannot be so used without the religious remembrance
withal of spiritual Discipline; for (the Lord) commands that bread be prayed
for, which is the only food necessary for believers; for "all other things the
nations seek after." The like lesson He both inculcates by examples, and
repeatedly handles in parables, when He says, "Doth a father take away bread
from his children, and hand it to dogs?" and again, "Doth a father give his son
a stone when he asks for bread?" For He thus shows what it is that sons expect
from their father. Nay, even that nocturnal knocker knocked for "bread."
Moreover, He Justly added, "Give us this day," seeing He had previously said,
"Take no careful thought about the morrow, what ye are to eat." To which subject
He also adapted the parable of the man who pondered on an enlargement of his
barns for his forthcoming fruits, and on seasons of prolonged security; but that
very night he dies.

CHAP. VII.--THE SIXTH CLAUSE.

It was suitable that, after contemplating the liberality of God, we should
likewise address His clemency. For what will aliments

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profit us, if we are really consigned to them, as it were a bull destined for
a victim? The Lord knew Himself to be the only guiltless One, and so He teaches
that we beg "to have our debts remitted us." A petition for pardon is a full
confession; because he who begs for pardon fully admits his guilt. Thus, too,
penitence is demonstrated acceptable to God who desires it rather than the death
of the sinner. Moreover, debt is, in the Scriptures, a figure of guilt; because
it is equally due to the sentence of judgment, and is exacted by it: nor does it
evade the justice of exaction, unless the exaction be remitted, just as the lord
remitted to that slave in the parable his debt; for hither does the scope of the
whole parable tend. For the fact withal, that the same servant, after liberated
by his lord, does not equally spare his own debtor; and, being on that account
impeached before his lord, is made over to the tormentor to pay the uttermost
farthing--that is, every guilt, however small: corresponds with our profession
that "we also remit to our debtors;" indeed elsewhere, too, in conformity with
this Form of Prayer, He saith, "Remit, and it shall be remitted you." And when
Peter had put the question whether remission were to be granted to a brother
seven times, "Nay," saith He, "seventy-seven times;" in order to remould the Law
for the better; because in Genesis vengeance was assigned "seven times" in the
case of Cain, but in that of Lamech "seventy-seven times."

CHAP. VIII.--THE SEVENTH OR FINAL CLAUSE.

For the completeness of so brief a prayer He added--in order that we should
supplicate not touching the remitting merely, but touching the entire averting,
of acts of guilt" Lead us not into temptation:" that is, suffer us not to be led
into it, by him (of course) who tempts; but far be the thought that the Lord
should seem to tempt, as if He either were ignorant of the faith of any, or else
were eager to overthrow it. Infirmity and malice' are characteristics of the
devil. For God had commanded even Abraham to make a sacrifice of his son, for
the sake not of tempting, but proving, his faith; in order through him to make
an example for that precept of His, whereby He was, by and by, to enjoin that he
should hold no pledges of affection dearer than God. He Himself, when tempted by
the devil, demonstrated who it is that presides over and is the originator of
temptation." This passage He confirms by subsequent ones, saying, "Pray that ye
be not tempted;" yet they were tempted, (as they showed) by de-setting their
Lord, because they had given way rather to sleep than prayer. The final clause,
therefore, is consonant, and interprets the sense of "Lead us not into
temptation;" for this sense is, "But convey us away from the Evil One."

CHAP. IX.--RECAPITULATION.

In summaries of so few words, how many utterances of the prophets, the
Gospels, the apostles--how many discourses, examples, parables of the Lord, are
touched on! How many duties are simultaneously discharged! The honour of God in
the "Father;" the testimony of faith in the "Name;" the offering of obedience in
the "Will;" the commemoration of hope in the "Kingdom;" the petition for life in
the "Bread;" the full acknowledgment of debts in the prayer for their
"Forgiveness;" the anxious dread of temptation in the request for "Protection."
What wonder? God alone could teach how he wished Himself prayed to. The
religious rite of prayer therefore, ordained by Himself, and animated, even at
the moment when it was issuing out of the Divine mouth, by His own Spirit,
ascends, by its own prerogative, into heaven, commending to the Father what the
Son has taught.

CHAP. X.--WE MAY SUPERADD PRAYERS OF OUR OWN TO THELORD'S PRAYER.

Since, however, the Lord, the Foreseer of human necessities, said separately,
after delivering His Rule of Prayer, "Ask, and ye shall receive;" and since
there are petitions which are made according to the circumstances of each
individual; our additional wants have the right--after beginning with the
legitimate and customary prayers as a foundation, as it were--of rearing an
outer superstructure of petitions, yet with remembrance of the Master's
precepts.

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CHAP. XI.--WHEN PRAYING THEFATHER, YOU ARE NOT TO BE ANGRY WITH A
BROTHER.

That we may not be as far from the ears of God as we are from His precepts,
the memory of His precepts paves for our prayers a way unto heaven; of which
precepts the chief is, that we go not up unto God's altar before we compose
whatever of discord or offence we have contracted with our brethren. For what
sort of deed is it to approach the peace of God without peace? the remission of
debts s while you retain them? How will he appease his Father who is angry with
his brother, when from the beginning "all anger" is forbidden us? For even
Joseph, when dismissing his brethren for the purpose of fetching their father,
said, "And be not angry in the way." He warned us, to be sure, at that time (for
elsewhere our Discipline is called "the Way"), that when, set in "the way" of
prayer, we go not unto "the Father" with anger. After that, the Lord,
"amplifying the Law," openly adds the prohibition of anger against a brother to
that of murder. Not even by an evil word does He permit it to be vented. Ever if
we must be angry, our anger must not be maintained beyond sunset, as the apostle
admonishes. But how rash is it either to pass a day without prayer, while you
refuse to make satisfaction to your brother; or else, by perseverance in anger,
to lose your prayer?

CHAP. XII.--WE MUST BE FREELIKEWISE FROM ALL MENTAL
PERTURBATION,

Nor merely from anger, but altogether from all perturbation of mind, ought
the exercise of prayer to be free, uttered from a spirit such as the Spirit unto
whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit,
nor a sad by a joyful, nor a lettered by a free. No one grants reception to his
adversary: no one grants admittance except to his compeer.

CHAP. XIII.--OF WASHING THE HANDS.

But what reason is there in going to prayer with hands indeed washed, but the
spirit foul?--inasmuch as to our hands themselves spiritual purities are
necessary, that they may be "lifted up pure" from falsehood, from murder, from
cruelty, from poisonings, from idolatry, and all the other blemishes which,
conceived by the spirit, are effected by the operation of the hands. These are
the true purities; not those which most are superstitiously careful about,
taking water at every prayer, even when they are coming from a bath of the whole
body. When I was scrupulously making a thorough investigation of this practice,
and searching into the reason of it, I ascertained it to be a commemorative act,
bearing on the surrender of our Lord. We, howsoever, pray to the Lord: we do not
surrender Him; nay, we ought even to set ourselves in opposition to the example
of His surrenderer, and not, on that account, wash our hands. Unless any
defilement contracted in human intercourse be a conscientious cause for washing
them, they are otherwise clean enough, which together with our whole body we
once washed in Christ.

CHAP. XIV.--APOSTROPHE.

Albeit Israel washed daily all his limbs over, yet is he never clean. His
hands, at all events, are ever unclean, eternally dyed with the blood of the
prophets, and of the Lord Himself; and on that account, as being hereditary
culprits from their privity to their fathers' crimes, they do not dare even to
raise them unto the Lord, for fear some Isaiah should cry out, for fear Christ
should utterly shudder. We, however, not only raise, but even expand them; and,
taking our model from the Lord's passion? even in prayer we confess to Christ.

CHAP. XV.--Of PUTTING OFF CLOAKS.

But since we have touched on one special point of empty observance, it will
not be irksome to set our brand likewise on the other points against which the
reproach of vanity may deservedly be laid; if, that is, they are observed
without the authority of any precept 686

either of the Lord, or else of the apostles. For matters of this kind belong
not to religion, but to superstition, being studied, and forced, and of curious
rather than rational ceremony; deserving of restraint, at all events, even on
this ground, that they put us on a level with Gentiles. As, e.g., it is the
custom of some to make prayer with cloaks doffed, for so do the nations approach
their idols; which practice, of course, were its observance becoming, the
apostles, who teach concerning the garb of prayer.

would have comprehended in their instructions, unless any think that is was
in prayer that Paul had left his cloak with Carpus! God, forsooth, would not
hear cloaked suppliants, who plainly heard the three saints in the Babylonian
king's furnace praying in their trousers and turbans.

CHAP. XVI.--OFSITTING AFTER PRAYER.

Again, for the custom which some have of sitting when prayer is ended, I
perceive no reason, except that which children give. For what if that Hermas,
whose writing is generally inscribed with the title The Shepherd, had, after
finishing his prayer, not sat down on his bed, but done some other thing: should
we maintain that also as a matter for observance? Of course not. Why, even as it
is the sentence, "When I had prayed, and had sat down on my bed," is simply put
with a view to the order of the narration, not as a model of discipline. Else we
shall have to pray nowhere except where there is a bed! Nay, whoever sits in a
chair or on a bench, will act contrary to that writing. Further: inasmuch as the
nations do the like, in sitting down after adoring their petty images; even on
this account the practice deserves to be censured in us, because it is observed
in the worship of idols. To this is further added the charge of
irreverence,--intelligible even to the nations themselves, if they had any
sense. If, on the one hand, it is irreverent to sit under the eye, and over
against the eye, of him whom you most of all revere and venerate; how much more,
on the other hand, is that deed most irreligious under the eye of the living
God, while the angel Of prayer is still standing by unless we are upbraiding God
that prayer has wearied us!

CHAP. XVII.--OF ELEVATED HANDS.

But we more commend our prayers to God when we pray with modesty and
humility, with not even our hands too loftily elevated, but elevated temperately
and becomingly; and not even our countenance over-boldly uplifted. For that
publican who prayed with humility and dejection not merely in his supplication,
but in his countenance too, went his way "more justified" than the shameless
Pharisee. The sounds of our voice, likewise, should be subdued; else, if we are
to be heard for our noise, how large windpipes should we need! But God is the
hearer not of the voice, but of the heart, just as He is its inspector. The
demon of the Pythian oracle says: "And I do understand the mute, and plainly
hear the speechless one."

Do the ears of God wait for sound? How, then, could Jonah's prayer find way
out unto heaven from the depth of the whale's belly, through the entrails of so
huge a beast; from the very abysses, through so huge a mass of sea? What
superior advantage will they who pray too loudly gain, except that they annoy
their neighbours? Nay, by making their petitions audible, what less error do
they commit than if they were to pray in public?

CHAP. XVIII.--OF THE KISS OFPEACE.

Another custom has now become prevalent. Such as are fasting withhold the
kiss of peace, which is the seal of prayer, after prayer made with brethren. But
when is peace more to be concluded with brethren than when, at the time of some
religious observance, our prayer ascends with more acceptability; that they may
themselves participate in our observance, and thereby be mollified for
transacting with their brother touching. their own peace? What prayer is
complete if divorced from the "holy kiss?" Whom does peace impede when rendering
service to his Lord? What kind of sacrifice is that from which men depart
without peace? Whatever our prayer be, it will not be better than the observance
of the precept by which we are bidden to conceal our fasts; for now, by
abstinence from the kiss, we are known to be fasting. But even if there be some
reason far this practice, still, lest you offend against this precept, you may
perhaps defer your "peace "at home, where it is not possible for your fast to be
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tirely kept secret. But wherever else you can conceal your observance, you
ought to remember the precept: thus you may satisfy the requirements of
Discipline abroad and of custom at home. So, too, on the day of the passover,
when the religious observance of a fast is general, and as it were public, we
justly forego the kiss, caring nothing to conceal anything which we do in common
with all.

CHAP. XIX.--OF STATIONS.

Similarly, too, touching the days of Stations, most think that they must not
be present at the sacrificial prayers, on the ground that the Station must be
dissolved by reception of the Lord's Body. Does, then, the Eucharist cancel a
service devoted to God, or bind it more to God? Will not your Station be more
solemn if you have withal stood at God's altar? When the Lord's Body has been
received and reserved? each point is secured, both the participation of the
sacrifice and the discharge of duty. If the "Station" has received its name from
the example of military life--for we withal are God's military--of course no
gladness or sadness chanting to the camp abolishes the "stations" of the
soldiers: for gladness will carry out discipline more willingly, sadness more
carefully.

CHAP. XX.--OF WOMEN'S DRESS.

So far, however, as regards the dress of women, the variety of observance
compels us--men of no consideration whatever--to treat, presumptuously indeed,
after the most holy apostle, except in so far as it will not be presumptuously
if we treat the subject in accordance with the apostle. Touching modesty of
dress and ornamentation, indeed, the prescription of Peter likewise is plain,
checking as he does with the same mouth, because with the same Spirit, as Paul,
the glory of garments, and the pride of gold, and the meretricious elaboration
of the hair.

CHAP. XXI.--OF VIRGINS.

But that point which is promiscuously observed throughout the churches,
whether virgins ought to be veiled or no, must be treated of. For they who allow
to virgins immunity from head-covering, appear to rest on this; that the apostle
has not defined "virgins" by name, but "women," as "to be veiled;" nor the sex
generally, so as to say "females," but a class of the sex, by saying "women:"
for if he had named the sex by saying "females," he would have made his limit
absolute for every woman; but while he names one class of the sex, he separates
another class by being silent. For, they say, he might either have named
"virgins" specially; or generally, by a compendious term, "females."

CHAP. XXII.--ANSWERTO THE FOREGOING ARGUMENTS.

They who make this concession ought to reflect on the nature of the word
itself--what is the meaning of "woman" from the very first records of the sacred
writings. Here they find it to be the name of the sex, not a class of the sex:
if, that is, God gave to Eve, when she had not yet known a man, the surname
"woman" and "female"- ("female," whereby the sex generally; "woman," hereby a
class of the sex, is marked). So, since at that time the as yet unwedded Eve was
called by the word "woman," that word has been made common even to a virgin. Nor
is it wonderful that the apostle--guided, of course, by the same Spirit by whom,
as all the divine Scripture, so that book Genesis, was drawn up--has used the
selfsame word in writing "women," which, by the example of Eve unwedded, is
applicable too to a "virgin." In fact, all the other passages are in consonance
herewith. For even by this very fact, that he has not named "virgins" (as he
does in another place where he is teaching touching marrying), he sufficiently
predicates that his remark is made touching every woman, and touching the whole
sex; and that there is no distinction made between a "virgin" and any other,
while he does not name her at all. For he who elsewhere--namely, where the
difference requires--remembers to make the distinction, (moreover, he makes it
by designating each species by their appropriate names,) wishes, where he makes
no distinction (while he does not name each), no difference to be understood.
What of the fact that in the Greek speech, in which the apostle wrote his
letters, it is usual to say, "women" rather than "females;" that is,
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(gunaikas) rather than qhleias (theleias)? Therefore if that word,
which by interpretation represents what "female" (femina) represents, is
frequently used instead of the name of the sex? he has named the sex in saying
gunaika; but in the sex even the virgin is embraced. But, withal, the
declaration is plain: "Every woman," saith he, "praying and prophesying with
head uncovered, dishonoureth her own head." What is "every woman, but woman of
every age, of every rank, of every condition? By saying" every" he excepts
nought of womanhood, just as he excepts nought of manhood either from not being
covered; for just so he says, "Every man." As, then, in the masculine sex, under
the name of" man" even the" youth" is forbidden to be veiled; so, too, in the
feminine, under the name of "woman," even the "virgin" is bidden to be veiled.
Equally in each sex let the younger age follow the discipline of the elder; or
else let the male "virgins," too, be veiled, if the female virgins withal are
not veiled, because they are not mentioned by name. Let "man" and "youth" be
different, if "woman" and "virgin" are different. For indeed it is "on account
of the angels" that he saith women must be veiled, because on account of "the
daughters of men" angels revolted from God. Who then, would contend that "women"
alone--that is, such as were already wedded ant had lost their virginity--were
the objects of angelic concupiscence, unless "virgins" are incapable of
excelling in beauty and finding lovers? Nay, let us see whether it were not
virgins alone whom they lusted after; since Scriptures saith "the daughters of
men;" inasmuch as it might have named "wives of men," or "females,"
indifferently. Likewise, in that it saith, "And they took them to themselves for
wives," it does so on this ground, that, of course, such are "received for
wives" as are devoid of that title. But it would have expressed itself
differently concerning such as were not thus devoid. And so (they who are named)
are devoid as much of widowhood as of virginity. So completely has Paul by
naming the sex generally, mingled "daughters" and species together in the genus.
Again, while he says that "nature herself," which has assigned hair as a
tegument and ornament to women, "teaches that veiling is the duty of females,"
has not the same tegument and the same honour of the head been assigned also to
virgins? If "it is shameful" for a woman to be shorn it is similarly so to a
virgin too. From them, then, to whom is assigned one and the same law of the
head, one and the same discipline of the head is exacted,-- (which extends) even
unto those virgins whom their childhood defends, for from the first a virgin was
named "female." This custom, in short, even Israel observes; but if Israel did
not observe it, our Law, amplified and supplemented, would vindicate the
addition for itself; let it be excused for imposing the veil on virgins also.
Under our dispensation, let that age which is ignorant of its sex retain the
privilege of simplicity. For both Eve and Adam, when it befell them to be
"wise," forthwith veiled what they had learnt to know? At all events, with
regard to those in whom girlhood has changed (into maturity), their age ought to
remember its duties as to nature, so also, to discipline; for they are being
transferred to the rank of "women" both in their persons and in their functions.
No one is a "virgin" from the time when she is capable of marriage; seeing that,
in her, age has by that time been wedded to its own husband, that is, to time.
"But some particular virgin has devoted herself to God. From that very moment
she both changes the fashion of her hair, and converts all her garb into that of
a 'woman.'" Let her, then, maintain the character wholly, and perform the whole
function of a "virgin:" what she conceals for the sake of God, let her cover
quite over. It is our business to entrust to the knowledge of God alone that
which the grace of God effects in us, test we receive from man the reward we
hope for from God. Why do you denude before God what you cover 689

before men? Will you be more modest in public than in the church? If your
self-devotion is a grace of God, and you have received it, "why do you boast,"
saith he, "as if you have not received it? " Why, by your ostentation of
yourself, do you judge others? Is it that, by your boasting, you invite others
unto good? Nay, but even you yourself run the risk of losing, if you boast; and
you drive others unto the same perils What is assumed from love of boasting is
easily destroyed. Be veiled, virgin, if virgin you are; for you ought to blush.
If you are a virgin, shrink from (the gaze of) many eyes. Let no one wonder at
your face; let no one perceive your falsehood. You do well in falsely assuming
the married character, if you veil your head; nay, you do not seem to assume it
falsely, for you are wedded to Christ: to Him you have surrendered your body;
act as becomes your Husband's discipline. If He bids the brides of others to be
veiled, His own, of course, much more. "But each individual man is not to think
that the institution of his predecessor is to be overturned." Many yield up
their own judgment, and its consistency, to the custom of others. Granted that
virgins be not compelled to be veiled, at all events such as voluntarily are so
should not be prohibited; who, likewise, cannot deny themselves to be virgins,
content, in the security of a good conscience before God, to damage their own
fame. Touching such, however, as are betrothed, I can with constancy "above my
small measure" pronounce and attest that they are to be veiled from that day
forth on which they shuddered at the first bodily touch of a man by kiss and
hand. For in them everything has been forewedded: their age, through maturity;
their flesh, through age; their spirit, through consciousness; their modesty,
through the experience of the kiss their hope, through expectation; their mind
through volition. And Rebecca is example enough for us, who, when her betrothed
had been pointed out, veiled herself for marriage merely on recognition of him.

CHAP.XXIII.--OF KNEELING.

In the mattter of kneeling also prayer is subject to diversity of observance,
through the act of some few who abstain from kneeling on the Sabbath; and since
this dissension is particularly on its trial before the churches, the Lord will
give His grace that the dissentients may either yield, or else indulge their
opinion without offence to others. We, however (just as we have received), only
on the day of the Lord's Resurrection ought to guard not only against kneeling,
but every posture and office of solicitude; deferring even our businesses lest
we give any place to the devil. Similarly, too, in the period of Pentecost;
which period we distinguish by the same solemnity of exultation. But who would
hesitate every day to prostrate himself before God, at least in the first prayer
with which we enter on the daylight? At fasts, moreover, and Stations, no prayer
should be made without kneeling, and the remaining customary marks of humility;
for (then) we are not only praying, but deprecating, and making satisfaction to
God our Lord. Touching times of prayer nothing at all has been prescribed,
except clearly "to pray at every time and every place."

CHAP. XXIV.--OF PLACE FOR PRAYER.

But how" in every place," since we are prohibited (from praying) in public?
In every place, he means, which opportunity or even necessity, may have rendered
suitable: for that which was done by the apostles (who, in gaol, in the audience
of the prisoners, "began praying and singing to God") is not considered to have
been done contrary to the precept; nor yet that which was done by Paul, who in
the ship, in presence of all, "made thanksgiving to God."

CHAP. XXV.--OF TIME FOR PRAYER.

Touching the time, however, the extrinsic observance of certain hours will
not be unprofitable--those common hours, I mean, which mark the intervals of the
day--the third, the sixth, the ninth--which we 690

may find in the Scriptures to have been more solemn than the rest. The first
infusion of the Holy Spirit into the congregated disciples took place at "the
third hour." Peter, on the day on which he experienced the vision of Universal
Community, (exhibited) in that small vessel, had ascended into the more lofty
parts of the house, for prayer's sake "at the sixth hour."

The same (apostle) was going into the temple, with John, at the ninth hour,"
when he restored the paralytic to his health. Albeit these practices stand
simply without any precept for their observance, still it may be granted a good
thing to establish some definite presumption, which may both add stringency to
the admonition to, pray, and may, as it were by a law, tear us out from our
businesses unto such a duty; so that--what we read to have been observed by
Daniel also, in accordance (of course) with Israel's discipline--we pray at
least not less than thrice in the day, debtors as we are to Three--Father, Son,
and Holy Spirit: of course, in addition to our regular prayers which are due,
without any admonition, on the entrance of light and of night. But, withal, it
becomes believers not to take food, and not to go to the bath, before
interposing a prayer; for the refreshments and nourishments of the spirit are to
be held prior to those of the flesh, and things heavenly prior to things
earthly.

CHAP. XXVI.--OF THE PARTING OFBRETHREN.

You will not dismiss a brother who has entered your house without prayer.--"
Have you seen," says Scripture, "a brother? you have seen your
Lord;"--especially "a stranger," lest perhaps he be "an angel." But again, when
received yourself by brethren, you will not make earthly refreshments prior to
heavenly, for your faith will forthwith be judged. Or else how will
you--according to the precept--say, "Peace to this house," unless you exchange
mutual peace with them who are in the house?

CHAP.XXVII.--OF SUBJOINING A PSALM.

The more diligent in prayer are wont to subjoin in their prayers the
"Hallelujah," and such kind of psalms, in the closes of which the company
respond. And, of course, every institution is excellent which, for the extolling
and honouring of God, aims unitedly to bring Him enriched prayer as a choice
victim.

CHAP.XXVIII.--OF THE SPIRITUAL VICTIM,

WHICH PRAYER IS.

For this is the spiritual victim which has abolished the pristine sacrifices.
"To what purpose," saith He, " (bring ye) me the multitude of your sacrifices? I
am full of holocausts of rams, and I desire not the fat of rams, and the blood
of bulls and of goats. For who hath required these from your hands?" What, then,
God has required the Gospel teaches. "An hour will come," saith He, "when the
true adorers shall adore the Father in spirit and truth. For God is a Spirit,
and accordingly requires His adorers to be such." We are the true adorers and
the true priests, who, praying in spirit, sacrifice, in spirit, prayer,--a
victim proper and acceptable to God, which assuredly He has required, which He
has looked forward to for Himself! This victim, devoted from the whole heart,
fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded
with love, we ought to escort with the pomp of good works, amid psalms and
hymns, unto God's altar, to obtain for us all things from God.

CHAP. XXIX.--OF THE POWER OF PRAYER.

For what has God, who exacts it ever denied to prayer coming from "spirit and
truth?" How mighty specimens of its efficacy do we read, and hear, and believe!
Old-world prayer, indeed, used to free from fires, and from beasts, and from
famine; and yet it had not (then) received its form from Christ. But how far
more amply operative is Christian prayer! It does not station the angel of dew
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in mid-fires, nor muzzle lions, nor transfer to the hungry the rustics'
bread; it has no delegated grace to avert any sense of suffering; but it
supplies the suffering, and the feeling, and the grieving, with endurance: it
amplifies grace by virtue, that faith may know what she obtains from the Lord,
understanding what--for God's name's sake--she suffers. But in days gone by,
withal prayer used to call down plagues, scatter the armies of foes, withhold
the wholesome influences of the showers. Now, however, the prayer of
righteousness avers all God's anger, keeps bivouac on behalf of personal
enemies, makes supplication on behalf of persecutors. Is it wonder if it knows
how to extort the rains of heaven-- (prayer) which was ante able to procure its
fires? Prayer is alone that which vanquishes God. But Christ has willed that it
be operative for no evil: He had conferred on it all its virtue in the cause of
good. And so it knows nothing save how to recall the souls of the departed from
the very path of death, to transform the weak, to restore the sick, to purge the
possessed, to open prison-bars, to loose the bonds of the innocent. Likewise it
washes away faults, repels temptations, extinguishes persecutions, consoles the
faint-spirited, cheers the high-spirited, escorts travellers, appeases waves,
makes robbers stand aghast, nourishes the poor, governs the rich, upraises the
fallen, arrests the falling, confirms the standing. Prayer is the wall of faith:
her arms and missiles against the foe who keeps watch over us on all sides. And,
so never walk we unarmed. By day, be we mindful of Station; by night, of vigil.
Under the arms of prayer guard we the standard of our General; await we in
prayer the angel's trump. The angels, likewise, all pray; every creature prays;
cattle and wild beasts pray and bend their knees; and when they issue from their
layers and lairs, they look up heavenward with no idle mouth, making their
breath vibrate after their own manner. Nay, the birds too, rising out of the
nest, upraise themselves heavenward, and, instead of hands, expand the cross of
their wings, and say somewhat to seem like prayer. What more then, touching the
office of prayer? Even the Lord Himself prayed; to whom be honour and virtue
unto the ages of the ages!